801. Meals were eaten on a mat spread on the ground (like a picnic blanket), or at a low table when the diners were commoners. The Hebrew word pronounced "Shool-khawn," usually translated "table," has as its root meaning "a skin or leather mat spread on the ground." While eating, people would sit on the floor with their legs folded under them or in the position of kneeling.
802. A blessing was said by each person after the master of the house said it, such as "In the name of God," or "God be praised." Only after all had said the blessing did they begin to eat by dipping or scooping with their bread in a common serving bowl. The only dishes used were those in which the food was placed on the table; there were no individual dishes for those dining. Gideon put the meat in a basket, and the broth in a pot (Judg. 6:19). Meat was generally eaten with the fingers.
803. A prayer of thanks was said at the end of the meal. Deuteronomy 8:10 states: "When you have eaten and are satisfied, praise the Lord your God for the good land He has given you." It was customary for one of the guests to give the thanks in a loud voice, and for the rest to say, "Amen."
804. The Hebrew families looked to the promise God originally gave to them about health for their bodies throughout their wilderness experiences and after they were in the Promised Land. "If you listen carefully to the voice of the Lord your God and do what is right in His eyes, if you pay attention to His commands and keep all His decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am the Lord, who heals you" (Exod. 15:26). Health was promised if they were obedient to the Law of God.
Saturday, October 31, 2015
Friday, October 30, 2015
Food lV
795. Nuts also count as a protein source, and though meat was rare, nuts weren't. Almonds and pistachios are mentioned in Genesis 43:11.
796. Numerous references to honey and honeycomb in God's Word are proof that the Holy Land abounded with the sweet stuff. Many Scriptural citations indicate that wild honey was very common, being found in cavities of trees, such as when Jonathan discovered and ate some honey (1 Sam. 14:25-27). It is also mentioned as being found in the holes of rock, where it was often extracted (Ps. 81:16), and even in the dried carcasses of animals, as when Samson ate honey from the carcass of the lion (Judg. 14:8-9).
797. Honey is used in the poetic books of the Hebrew Bible to make many comparisons. The judgments of God are compared to it (Ps. 19:10). Pleasant words are likened to it (Prov. 16:24), as are knowledge and wisdom to the soul (Prov. 24:13-14). And the bride and bridegroom of Solomon's Song speak of honey (Song of Sol. 4:11; 5:1).
798. Seasoning most often refers to salt (Job 6:6). However, other types of spice, such as dill ("anise" in the KJV), mint, cumin, and coriander are also mentioned.
799. What is "kosher"? Many people, Jew and Gentile alike, commonly ask if something is kosher, loosely using the term to mean "permissible" or "okay." Kosher is a Yiddish word for "proper" that derives from the Hebrew word Kashrut. Although in the modern sense we commonly associate "kosher" with only dietary laws, the notion of what is "proper" covers a broad range of items that must be done in accordance with the law.
800. Hand washing is very important to the Israelites. They are careful to wash their hands before each meal. Water was poured (most often by a servant) over the hands to be washed as they were held over a basin. Because the Hebrew people did not eat with silverware, washing was a necessity. Elisha poured water over the hands of Elijah in 2 Kings 3:11. As Elijah's servant, this was an important part of Elisha's duties.
796. Numerous references to honey and honeycomb in God's Word are proof that the Holy Land abounded with the sweet stuff. Many Scriptural citations indicate that wild honey was very common, being found in cavities of trees, such as when Jonathan discovered and ate some honey (1 Sam. 14:25-27). It is also mentioned as being found in the holes of rock, where it was often extracted (Ps. 81:16), and even in the dried carcasses of animals, as when Samson ate honey from the carcass of the lion (Judg. 14:8-9).
797. Honey is used in the poetic books of the Hebrew Bible to make many comparisons. The judgments of God are compared to it (Ps. 19:10). Pleasant words are likened to it (Prov. 16:24), as are knowledge and wisdom to the soul (Prov. 24:13-14). And the bride and bridegroom of Solomon's Song speak of honey (Song of Sol. 4:11; 5:1).
798. Seasoning most often refers to salt (Job 6:6). However, other types of spice, such as dill ("anise" in the KJV), mint, cumin, and coriander are also mentioned.
799. What is "kosher"? Many people, Jew and Gentile alike, commonly ask if something is kosher, loosely using the term to mean "permissible" or "okay." Kosher is a Yiddish word for "proper" that derives from the Hebrew word Kashrut. Although in the modern sense we commonly associate "kosher" with only dietary laws, the notion of what is "proper" covers a broad range of items that must be done in accordance with the law.
800. Hand washing is very important to the Israelites. They are careful to wash their hands before each meal. Water was poured (most often by a servant) over the hands to be washed as they were held over a basin. Because the Hebrew people did not eat with silverware, washing was a necessity. Elisha poured water over the hands of Elijah in 2 Kings 3:11. As Elijah's servant, this was an important part of Elisha's duties.
Monday, October 26, 2015
Food lll
789. Figs, though mentioned often enough and thought of largely as food by contemporary sources, were grown for medicinal purposes as well as general consumption in Bible times.
790. Wine was the most common alcoholic drink. It is mentioned throughout the Bible. The vineyard and the process of making wine are common examples in Jesus' teachings, most likely because they were familiar analogies for people since the beverage was so common.
791. Beer was brewed in Egypt and Mesopotamia, and perhaps the Israelites were familiar with this beverage also. Also brewed in these two areas was a wine made of figs.
792. Milk was considered a substantial food for all ages in Bible times. The Promised Land was often called "a land flowing with milk and honey" (Exod. 3:8; 13:5; Josh. 5:6; Jer. 11:5). A form of milk that is commonly used among the Arabs today is called "leben," which means "white." It is like our sour milk curds. It was probably this that Abraham gave to his guests (Gen. 18:8) and also that Jael gave to Sisera (Judg. 4:19; 5:25).
793. Butter and cheese were made from the rich cream and curds (Prov. 30:33; Job 10:10). As the Hebrews didn't eat meat often, these would have served as a protein source for the people.
794. Meat was only eaten on special occasions, such as when a stranger or guest was entertained, or when a feast was made. Kings and wealthy men, on the other hand, ate meat often. The daily menu of four kinds of meat for King Solomon's court is given in Scripture: beef, mutton, game, and fowl (1 Kings 4:23).
790. Wine was the most common alcoholic drink. It is mentioned throughout the Bible. The vineyard and the process of making wine are common examples in Jesus' teachings, most likely because they were familiar analogies for people since the beverage was so common.
791. Beer was brewed in Egypt and Mesopotamia, and perhaps the Israelites were familiar with this beverage also. Also brewed in these two areas was a wine made of figs.
792. Milk was considered a substantial food for all ages in Bible times. The Promised Land was often called "a land flowing with milk and honey" (Exod. 3:8; 13:5; Josh. 5:6; Jer. 11:5). A form of milk that is commonly used among the Arabs today is called "leben," which means "white." It is like our sour milk curds. It was probably this that Abraham gave to his guests (Gen. 18:8) and also that Jael gave to Sisera (Judg. 4:19; 5:25).
793. Butter and cheese were made from the rich cream and curds (Prov. 30:33; Job 10:10). As the Hebrews didn't eat meat often, these would have served as a protein source for the people.
794. Meat was only eaten on special occasions, such as when a stranger or guest was entertained, or when a feast was made. Kings and wealthy men, on the other hand, ate meat often. The daily menu of four kinds of meat for King Solomon's court is given in Scripture: beef, mutton, game, and fowl (1 Kings 4:23).
Saturday, October 24, 2015
Food ll
785. The expression "eating bread" is often used in the Bible to mean eating a whole meal. When the Bible says, "The Egyptians might not eat bread with the Hebrews" (Gen. 43:32 KJV), it means that they would likely not eat a meal with them. In Lamentations 4:4 we read: "The young children ask for bread, and no man breaketh it unto them" (KJV). The expression "breaking of bread" means the taking of a meal.
786. The Israelite's Egyptian diet included a lot of leeks, onions, and garlic, and the prophet Isaiah mentions a "garden of cucumber" (Isa. 1:8 KJV). Gourds were also used (2 Kings 4:39).
787. The two most widely used vegetables in Bible times, however, were beans and lentils. The most famous Biblical use of lentils was, of course, the selling of Esau's birthright for a meal of lentil stew with bread (Gen. 25:34).
788. Fruits included olives and grapes, which were eaten fresh and also dried as raisins (1 Sam. 25:18) or made into wine. Pomegranates were grown for their juice, and it is possible, though not likely, that apples were grown as well. Both of the latter fruits are mentioned in Song of Songs.
786. The Israelite's Egyptian diet included a lot of leeks, onions, and garlic, and the prophet Isaiah mentions a "garden of cucumber" (Isa. 1:8 KJV). Gourds were also used (2 Kings 4:39).
787. The two most widely used vegetables in Bible times, however, were beans and lentils. The most famous Biblical use of lentils was, of course, the selling of Esau's birthright for a meal of lentil stew with bread (Gen. 25:34).
788. Fruits included olives and grapes, which were eaten fresh and also dried as raisins (1 Sam. 25:18) or made into wine. Pomegranates were grown for their juice, and it is possible, though not likely, that apples were grown as well. Both of the latter fruits are mentioned in Song of Songs.
Friday, October 23, 2015
Food l
777. A single large olive tree in Biblical times provided an entire family with all of the oil it needed for food and lamps, as much as half a ton of it a year. The tree gave a year-round crop because both the unripe and the ripe fruit are edible. So the olive leaf in the dove's beak promised a rebirth of life to Noah and his family.
778. The ordinary food of the average Hebrew of Bible times was bread, olives, oil, buttermilk, and cheese from their flocks, fruits and vegetables from their orchards and gardens, and meat on rare occasions.
779. The eating of raw grain is a modern custom in Palestine that dates back to very ancient days. Contemporary Arabs often pick the heads of grain, rub them in their hands, and eat them. Some pharisees approached Jesus and His disciples as they ate raw grain in the fields. "One Sabbath Jesus was going through the grainfields, and His disciples began to pick some heads of grain, rub them in their hands and eat the kernels" (Luke 6:1).
780. When grain in the wheat field has passed the "milk stage" and begins to harden, it is called "fereek" and is considered delicious eaten raw. For centuries the unwritten law of hospitality has been that wayfarers may eat some of the wheat as they pass by or through a field, but they must not carry any away with them. The Law of God allowed this same privilege in Deuteronomy 23:35.
781. Parched grain is another common food eaten in Bible times. It is prepared with grains of wheat that are not fully ripe. They are roasted in a pan or on an iron plate. The grain is eaten with or without bread. Jesse sent some of it with David to his older sons in the army (1 Sam. 17:17). Abigail included some in her gift to David (1 Sam. 25:18), and David received some from friends after he had fled from Absalom (2 Sam. 17:28).
782. Besides wheat and barley, millet and spelt ("rie" in some translations) were also grown. Wheat was the first choice of people, with barley reserved for the poor. Spelt is actually a weak strain of wheat.
778. The ordinary food of the average Hebrew of Bible times was bread, olives, oil, buttermilk, and cheese from their flocks, fruits and vegetables from their orchards and gardens, and meat on rare occasions.
779. The eating of raw grain is a modern custom in Palestine that dates back to very ancient days. Contemporary Arabs often pick the heads of grain, rub them in their hands, and eat them. Some pharisees approached Jesus and His disciples as they ate raw grain in the fields. "One Sabbath Jesus was going through the grainfields, and His disciples began to pick some heads of grain, rub them in their hands and eat the kernels" (Luke 6:1).
780. When grain in the wheat field has passed the "milk stage" and begins to harden, it is called "fereek" and is considered delicious eaten raw. For centuries the unwritten law of hospitality has been that wayfarers may eat some of the wheat as they pass by or through a field, but they must not carry any away with them. The Law of God allowed this same privilege in Deuteronomy 23:35.
781. Parched grain is another common food eaten in Bible times. It is prepared with grains of wheat that are not fully ripe. They are roasted in a pan or on an iron plate. The grain is eaten with or without bread. Jesse sent some of it with David to his older sons in the army (1 Sam. 17:17). Abigail included some in her gift to David (1 Sam. 25:18), and David received some from friends after he had fled from Absalom (2 Sam. 17:28).
782. Besides wheat and barley, millet and spelt ("rie" in some translations) were also grown. Wheat was the first choice of people, with barley reserved for the poor. Spelt is actually a weak strain of wheat.
Thursday, October 22, 2015
Worship ll
773. The pilgrimage made to the place of sanctuary was a very important part of Hebrew life. "Three times a year all your men are to appear before the Sovereign Lord, the God of Israel" (Exod. 34:23). The whole family could go, but the men and boys were required to go. Remember Joseph and Mary traveled a day's journey on their return from Jerusalem before discovering that Jesus was missing. Because clans traveled together, parents could go for hours without seeing their sons.
774. Jewish boys had to be able to recite "the Shema," a prayer, by the age of twelve. The prayer was the qoutation of three passages from the Pentateuch that was repeated morning and evening by Jewish men. The three passages were from Deuteronomy 6:4-9; 11:13-21; and Numbers 15:37-41.
775. The idea of minyan is central to the spiritual life of Jewish people. While anyone can pray at any time, before an official prayer service can be held there must be at least ten men present. This group of men is called a minyan. It was stated in the law that whenever ten adult men were gathered together in the name of God, the Lord Himself would actually be present in the room with them. Any room then became consecrated ground, a Holy place where men could perform their religious rituals and worship God.
776. The early gathering place for Christian worship was in people's homes. The earliest excavation of a church by archaeologists, where a date has been assigned (dating back to the third century A.D.), is of a room within a house that was set apart for worship and furnished as a chapel. In the days of the apostles, believers also took seriously their responsibility to care for believers who came to their town. In a time of persecution, this refuge was very important to those who traveled to spread the Gospel.
774. Jewish boys had to be able to recite "the Shema," a prayer, by the age of twelve. The prayer was the qoutation of three passages from the Pentateuch that was repeated morning and evening by Jewish men. The three passages were from Deuteronomy 6:4-9; 11:13-21; and Numbers 15:37-41.
775. The idea of minyan is central to the spiritual life of Jewish people. While anyone can pray at any time, before an official prayer service can be held there must be at least ten men present. This group of men is called a minyan. It was stated in the law that whenever ten adult men were gathered together in the name of God, the Lord Himself would actually be present in the room with them. Any room then became consecrated ground, a Holy place where men could perform their religious rituals and worship God.
776. The early gathering place for Christian worship was in people's homes. The earliest excavation of a church by archaeologists, where a date has been assigned (dating back to the third century A.D.), is of a room within a house that was set apart for worship and furnished as a chapel. In the days of the apostles, believers also took seriously their responsibility to care for believers who came to their town. In a time of persecution, this refuge was very important to those who traveled to spread the Gospel.
Tuesday, October 20, 2015
Worship l
767. Canaanites and Phoenicians worshiped many nature gods. Baal, who was regarded as master of the earth, had an arm that hurled bolts of lightning, and his voice caused thunder. The Israelites referred to baal as baal-zebul or beelzebub, which means "lord of the flies," no doubt referring to the hordes of flies that buzzed around the animals sacrificed to this god. By New Testament times beelzebub had become a title for satan.
768. Mutual gods. Just as the Israelites were attracted to Canaanite gods, so were the Philistines. Their deities-dagon, ashtaroth, and baal-zebub-were related to Canaanite gods.
769. The father was the priest of the whole family in the days of the early patriarchs. This honor and responsibility was then passed down to the firstborn son after the father's death. This practice continued until the Law of Moses transferred the right to the tribe of Levi, who became the priests of the Hebrew nation.
770. The altar. Throughout the Old Testament many altars were built and described. After Abraham pitched his tent in the vicinity of Bethel, the Scripture says, "There he built an altar to the Lord and called on the name of the Lord" (Gen. 12:8). Altars served as monuments of Holiness and provided an approach to God through sacrifice.
771. Clay figures called teraphim were household gods that served as guardian angels of the home in Babylonia. At the death of a father they were passed down to the eldest son. When Jacob left the home of Laban in Haran, Rachel stole the teraphim that belonged to her father (Gen. 31:19). This made Laban very upset, so he pursued Jacob's caravan. Even though Jacob told his family to get rid of the foreign gods and purify themselves, the teraphim appeared several times in later history of the Israelites.
772. Religious education in the family became a special mark of Judaism. The Law of Moses was very specific in its requirements that parents must train their children in the knowledge of God and His laws. The emphasis on this education in the family has contributed largely to the permanence of the Jews in history.
768. Mutual gods. Just as the Israelites were attracted to Canaanite gods, so were the Philistines. Their deities-dagon, ashtaroth, and baal-zebub-were related to Canaanite gods.
769. The father was the priest of the whole family in the days of the early patriarchs. This honor and responsibility was then passed down to the firstborn son after the father's death. This practice continued until the Law of Moses transferred the right to the tribe of Levi, who became the priests of the Hebrew nation.
770. The altar. Throughout the Old Testament many altars were built and described. After Abraham pitched his tent in the vicinity of Bethel, the Scripture says, "There he built an altar to the Lord and called on the name of the Lord" (Gen. 12:8). Altars served as monuments of Holiness and provided an approach to God through sacrifice.
771. Clay figures called teraphim were household gods that served as guardian angels of the home in Babylonia. At the death of a father they were passed down to the eldest son. When Jacob left the home of Laban in Haran, Rachel stole the teraphim that belonged to her father (Gen. 31:19). This made Laban very upset, so he pursued Jacob's caravan. Even though Jacob told his family to get rid of the foreign gods and purify themselves, the teraphim appeared several times in later history of the Israelites.
772. Religious education in the family became a special mark of Judaism. The Law of Moses was very specific in its requirements that parents must train their children in the knowledge of God and His laws. The emphasis on this education in the family has contributed largely to the permanence of the Jews in history.
Monday, October 19, 2015
Guests and Hospitality lV
761. One of the first beverages a guest is offered is a drink of water. This is to recognize him as a person worthy of peaceful reception. To give a drink of water is the simplest way to pledge friendship with a person. The words of Jesus in the Gospel of Mark (9:41) demonstrate this custom, "Anyone who gives you a cup of water in My name because you belong to Christ will certainly not lose his reward."
762. The sharing of food in Eastern cultures is a very special act of hospitality. It is a way of making a covenant of peace and fidelity. When Abimelech wanted a permanent covenant with Isaac, the confirmation of that covenant came when Isaac "made a feast for them, and they ate and drank" (Gen. 26:30).
763. "The guest while in the house is its lord." This is a true statement of the spirit of Eastern hospitality. One of the first greetings a Palestinian host will give his guest is to say, "Hadtha beitak." meaning "This is your house." This phrase is repeated many times during the guest's stay. There was a similar attitude between Lot and his guests when he said, "My lords, please turn aside to your servant's house" (Gen. 19:2).
764. Defending to the death. In the lands of the East, when a host accepts a man as his guest he agrees to defend the guest from all possible enemies during the time of his stay, whatever the cost. The poet felt utterly secure, though he had enemies close to him, when he knew that God was his host. "You prepare a table before me in the presence of my enemies" (Ps. 23:5).
765. Eastern people make mention of God in daily conversation. An astonished person will exclaim, "Mashallah," or "See what God has done!" which is the exact expression used by Balaam centuries ago (Num. 23:23). If a person is asked if he expects to do a certain thing, he will answer, "If God wills." Such an answer was recommended by James in his epistle (James 4:15).
762. The sharing of food in Eastern cultures is a very special act of hospitality. It is a way of making a covenant of peace and fidelity. When Abimelech wanted a permanent covenant with Isaac, the confirmation of that covenant came when Isaac "made a feast for them, and they ate and drank" (Gen. 26:30).
763. "The guest while in the house is its lord." This is a true statement of the spirit of Eastern hospitality. One of the first greetings a Palestinian host will give his guest is to say, "Hadtha beitak." meaning "This is your house." This phrase is repeated many times during the guest's stay. There was a similar attitude between Lot and his guests when he said, "My lords, please turn aside to your servant's house" (Gen. 19:2).
764. Defending to the death. In the lands of the East, when a host accepts a man as his guest he agrees to defend the guest from all possible enemies during the time of his stay, whatever the cost. The poet felt utterly secure, though he had enemies close to him, when he knew that God was his host. "You prepare a table before me in the presence of my enemies" (Ps. 23:5).
765. Eastern people make mention of God in daily conversation. An astonished person will exclaim, "Mashallah," or "See what God has done!" which is the exact expression used by Balaam centuries ago (Num. 23:23). If a person is asked if he expects to do a certain thing, he will answer, "If God wills." Such an answer was recommended by James in his epistle (James 4:15).
Saturday, October 17, 2015
Guests and Hospitality lll
755. Customs of hospitality and honor for guests are very important in the East. When a guest first enters a home, bowing between the guest and host will take place. An expressive custom is that of saluting with the head erect and the body inclined forward by raising the hand to the heart, mouth, and forehead. The symbolic meaning of this is to say, "My heart, my voice, and my brain are all at your service." On many occasions those who are used to this custom enter into a more complete bow afterward.
756. The greetings upon entering an Arab house or a Bedouin tent go something like this: The host will say, "Salam, alakum," which means "Peace be on you." The guest will then respond with the words "Wa alakum es-salam," meaning "And on you peace." The greeting is then followed with a kiss. The men will place their right hand on the other's left shoulder and kiss the right cheek, and then reverse the action. Scriptural examples of the kiss are found when Jacob kissed his father; Esau kissed Jacob; Joseph kissed his brothers; Aaron kissed Moses; Moses kissed Jethro; David and Jonathan kissed each other; and the father of the prodigal son kissed him when he returned home.
757. Guests take off their shoes before entering the main room of a house. This is necessary because they will sit on a mat, rug, or divan, with their feet beneath them. Shoes would soil the couch and their clothes. This led to a custom of removing shoes upon entering sacred places. At the burning bush the Lord told Moses, "Take off your sandals, for the place where you are standing is Holy Ground" (Exod. 3:5).
758. The Eastern guest is offered water for washing his feet after the bowing, greeting, and kissing are completed. A servant will assist the guest by pouring water over the guest's feet above a copper basin, rubbing them with his hands, and wiping them on a towel. When Jesus was with His disciples, He took the place of the servant and washed their feet.
759. The custom of anointing guests is an ancient one among nations of the East. Olive oil is often used by itself, but sometimes it is mixed with spices. Simon the pharisee was accused of being inhospitable because he didn't anoint Jesus (Luke 7:46). David memorialized this custom when he wrote in his shepherd psalm, "You anoint my head with oil" (Ps. 23:5).
760. Many accounts of anointing are found in the Bible, each carrying different meanings of the custom as a way of showing courtesy, respect, and devotion; for healing purposes; and as a symbol of the pouring out of God's Spirit.
756. The greetings upon entering an Arab house or a Bedouin tent go something like this: The host will say, "Salam, alakum," which means "Peace be on you." The guest will then respond with the words "Wa alakum es-salam," meaning "And on you peace." The greeting is then followed with a kiss. The men will place their right hand on the other's left shoulder and kiss the right cheek, and then reverse the action. Scriptural examples of the kiss are found when Jacob kissed his father; Esau kissed Jacob; Joseph kissed his brothers; Aaron kissed Moses; Moses kissed Jethro; David and Jonathan kissed each other; and the father of the prodigal son kissed him when he returned home.
757. Guests take off their shoes before entering the main room of a house. This is necessary because they will sit on a mat, rug, or divan, with their feet beneath them. Shoes would soil the couch and their clothes. This led to a custom of removing shoes upon entering sacred places. At the burning bush the Lord told Moses, "Take off your sandals, for the place where you are standing is Holy Ground" (Exod. 3:5).
758. The Eastern guest is offered water for washing his feet after the bowing, greeting, and kissing are completed. A servant will assist the guest by pouring water over the guest's feet above a copper basin, rubbing them with his hands, and wiping them on a towel. When Jesus was with His disciples, He took the place of the servant and washed their feet.
759. The custom of anointing guests is an ancient one among nations of the East. Olive oil is often used by itself, but sometimes it is mixed with spices. Simon the pharisee was accused of being inhospitable because he didn't anoint Jesus (Luke 7:46). David memorialized this custom when he wrote in his shepherd psalm, "You anoint my head with oil" (Ps. 23:5).
760. Many accounts of anointing are found in the Bible, each carrying different meanings of the custom as a way of showing courtesy, respect, and devotion; for healing purposes; and as a symbol of the pouring out of God's Spirit.
Friday, October 16, 2015
Guests and Hospitality ll
750. Guests were also honored by being seated at the right of the host during the meals. The next highest place was at the left of the host. Jesus condemned the pharisees for their insistence on having the highest places of distinction when they were invited to a banquet.
751. Dancing was often part of the entertainment at feasts. When the prodigal son returned home, there was music and dancing (Luke 15:24-25). Mainly the women and girls danced, although sometimes men did too, as David did when the ark was brought into Jerusalem (2 Sam. 6:14). But there is no Scriptural record that Jewish men danced with the women.
752. Sharing hospitality with others was an integral part of Israelite life. Men of the East believed guests were sent by God. Therefore providing for their hospitality became a sacred duty. When Abraham entertained three strangers who proved to be angels, his enthusiasm seemed to indicate this same belief (Gen. 18:2-7). We typically think of guests as friends or business acquaintances. But in the East there are three types of guests: friends, strangers, and enemies.
753. Strangers as guests. An old Eastern proverb says, "Every stranger is an invited guest." Like Abraham, the Bedouin Arab of today will sit in the entrance of his tent in order to be on the watch for a stranger and guest (Gen. 18:1). In the New Testament, when Paul taught the Roman believers to be "given to hospitality" (Rom. 12:13 KJV), he was referring to the same thing. The Greek word he used for hospitality is pronounced :fil-ox-en-ee-ah," which means "love to strangers."
754. Enemies as guests. One remarkable aspect of Eastern hospitality is that an enemy can be received as a guest. As long as he remains in that relationship, he is perfectly safe and is treated as a friend. Certain tribes of tent-dwellers live by the rule that an enemy who has "once dismounted and touched the rope of a single tent is safe."
751. Dancing was often part of the entertainment at feasts. When the prodigal son returned home, there was music and dancing (Luke 15:24-25). Mainly the women and girls danced, although sometimes men did too, as David did when the ark was brought into Jerusalem (2 Sam. 6:14). But there is no Scriptural record that Jewish men danced with the women.
752. Sharing hospitality with others was an integral part of Israelite life. Men of the East believed guests were sent by God. Therefore providing for their hospitality became a sacred duty. When Abraham entertained three strangers who proved to be angels, his enthusiasm seemed to indicate this same belief (Gen. 18:2-7). We typically think of guests as friends or business acquaintances. But in the East there are three types of guests: friends, strangers, and enemies.
753. Strangers as guests. An old Eastern proverb says, "Every stranger is an invited guest." Like Abraham, the Bedouin Arab of today will sit in the entrance of his tent in order to be on the watch for a stranger and guest (Gen. 18:1). In the New Testament, when Paul taught the Roman believers to be "given to hospitality" (Rom. 12:13 KJV), he was referring to the same thing. The Greek word he used for hospitality is pronounced :fil-ox-en-ee-ah," which means "love to strangers."
754. Enemies as guests. One remarkable aspect of Eastern hospitality is that an enemy can be received as a guest. As long as he remains in that relationship, he is perfectly safe and is treated as a friend. Certain tribes of tent-dwellers live by the rule that an enemy who has "once dismounted and touched the rope of a single tent is safe."
Thursday, October 15, 2015
Guests and Hospitality l
744. A custom of sending double invitations to a special event has been observed in some parts of the East. Several examples of this custom are found in the Bible. At some time before the feast is to be served, an invitation is sent forth; then when the appointed time draws near, a servant is sent again to announce that everything is now ready. One example of this is in the parable of the great supper: "A certain man was preparing a great banquet and invited many guests. At the time of the banquet he sent his servant to tell those who had been invited, 'Come, for everything is now ready'" (Luke 14:16-17).
745. "Then the master told his servant, 'Go out to the roads and country lanes and make them come in, so that my house will be full'" (Luke 14:23). In the East the one invited is expected to reject an invitation upon the first invite. He must be urged to accept. All the while he expects to attend, but he must allow the one inviting him the privilege of "compelling him" to accept.
746. Ancient banquets were usually held at night in brilliantly lighted rooms, and anybody who was excluded from the feast was said to be cast out of the lighted room into "the outer darkness" of the night. In the teaching of Jesus, the day of judgment is likened to being excluded from the banquet (Matt. 8:12). In the East a lamp is usually kept burning all night. Because of people's fear of the darkness, the Savior could have chosen no more appropriate words than "outer darkness" for the future punishment of the unrighteous.
747. Seats were uncommon in early Bible times, except in the king's circle or at other times of ceremony. The prophet Amos was the first of the Biblical writers to refer to the custom of "stretch [ing] themselves upon their couches" when eating (Amos 6:4). By the time of Jesus the Romans were accustomed to reclining on couches at supper.
748. A triclinium was a common dining setup of the Romans. It included a short square table with three couches to surround three sides of the perimeter. The fourth side was left open so the servant could reach the table easily.
749. Guests of honor were held in special esteem when they were assigned to a room with a higher floor than the rest of the house. Many houses had such a room for special company.
745. "Then the master told his servant, 'Go out to the roads and country lanes and make them come in, so that my house will be full'" (Luke 14:23). In the East the one invited is expected to reject an invitation upon the first invite. He must be urged to accept. All the while he expects to attend, but he must allow the one inviting him the privilege of "compelling him" to accept.
746. Ancient banquets were usually held at night in brilliantly lighted rooms, and anybody who was excluded from the feast was said to be cast out of the lighted room into "the outer darkness" of the night. In the teaching of Jesus, the day of judgment is likened to being excluded from the banquet (Matt. 8:12). In the East a lamp is usually kept burning all night. Because of people's fear of the darkness, the Savior could have chosen no more appropriate words than "outer darkness" for the future punishment of the unrighteous.
747. Seats were uncommon in early Bible times, except in the king's circle or at other times of ceremony. The prophet Amos was the first of the Biblical writers to refer to the custom of "stretch [ing] themselves upon their couches" when eating (Amos 6:4). By the time of Jesus the Romans were accustomed to reclining on couches at supper.
748. A triclinium was a common dining setup of the Romans. It included a short square table with three couches to surround three sides of the perimeter. The fourth side was left open so the servant could reach the table easily.
749. Guests of honor were held in special esteem when they were assigned to a room with a higher floor than the rest of the house. Many houses had such a room for special company.
Tuesday, October 13, 2015
Houses ll
739. Cisterns were often built in the courtyards for water, and fires were built for warmth, as described by Simon Peter's experience in the courtyard of the high priest's house where Jesus was being tried (John 18:18). The courtyard was a place to eat and also a place to bathe. When David looked down from his palace rooftop and saw the beautiful Bathsheba bathing (2 Sam. 11:2), she was in the courtyard of her house, a protected place not visible to ordinary observation.
740. The roof of an Arab's house was and is used today for a large variety of purposes, much like it was used in the days of the prophets and the apostles. It is used for storage (Josh. 2:6), as a place to sleep (1 Sam. 9:26), a spot for gathering in times of excitement to see down the streets (Isa. 22:1), a place of public proclamations (Matt. 10:27), a place of worship and prayer (Zeph. 1:5; Acts 10:9), and as a way of escape in time of danger (Matt. 24:17; Mark 13:15; Luke 17:31).
741. Candles weren't a part of Bible life. The King James Version of the Bible frequently uses the word candle because candles were so widely used at the time that version was written. However, a literal translation of the original words use lamp or light. Bible characters knew nothing about candles.
742. A lamp was considered to be the Palestinian peasant's one luxury that was a necessity. When the sun set, the door of his house was shut, and then the lamp was lit. To sleep without a light was considered by most villages to be a sign of extreme poverty. When a late traveler saw a light in a house, he knew there was life there. To wish a man's light be put out was to wish on him a terrible curse.
743. Fuel is so scarce in the Holy Lands that peasants often burn dried dung and sell sticks that they gatherered. Dried grass and withered flowers are also carefully gathered into bundles and used for making a fire. This was done in the days of old as well. As Jesus said, "The grass of the field, which today is, and tomorrow is cast into the oven" (Matt. 6:30 KJV; Luke 12:28). Another popular fuel is thorns or thorny shrubs. The widow of Zarephath gathered sticks to build a fire (1 Kings 17:10), but the fire built in the courtyard of the high priest where Simon Peter warmed himself was built with charcoal (John 18:18 KJV).
740. The roof of an Arab's house was and is used today for a large variety of purposes, much like it was used in the days of the prophets and the apostles. It is used for storage (Josh. 2:6), as a place to sleep (1 Sam. 9:26), a spot for gathering in times of excitement to see down the streets (Isa. 22:1), a place of public proclamations (Matt. 10:27), a place of worship and prayer (Zeph. 1:5; Acts 10:9), and as a way of escape in time of danger (Matt. 24:17; Mark 13:15; Luke 17:31).
741. Candles weren't a part of Bible life. The King James Version of the Bible frequently uses the word candle because candles were so widely used at the time that version was written. However, a literal translation of the original words use lamp or light. Bible characters knew nothing about candles.
742. A lamp was considered to be the Palestinian peasant's one luxury that was a necessity. When the sun set, the door of his house was shut, and then the lamp was lit. To sleep without a light was considered by most villages to be a sign of extreme poverty. When a late traveler saw a light in a house, he knew there was life there. To wish a man's light be put out was to wish on him a terrible curse.
743. Fuel is so scarce in the Holy Lands that peasants often burn dried dung and sell sticks that they gatherered. Dried grass and withered flowers are also carefully gathered into bundles and used for making a fire. This was done in the days of old as well. As Jesus said, "The grass of the field, which today is, and tomorrow is cast into the oven" (Matt. 6:30 KJV; Luke 12:28). Another popular fuel is thorns or thorny shrubs. The widow of Zarephath gathered sticks to build a fire (1 Kings 17:10), but the fire built in the courtyard of the high priest where Simon Peter warmed himself was built with charcoal (John 18:18 KJV).
Sunday, October 11, 2015
Houses l
734. A life of agriculture took the place of the wandering life of nomads after Israel had been in the land of Canaan for many years and settled in. Houses began to take the place of tents. The average home of the common people was a one-room shelter. In Bible times, people spent as much time as possible in God's outdoors. The Hebrew word for house is bayith and means shelter. It served only as a place to rest after a day outside. The sacred writers referred to God as a "shelter" or a "refuge" (Ps. 61:3; Isa. 4:6).
735. The one-room houses were usually made of clay bricks dried in the sun (similar to adobe houses in Mexico), but sometimes they were made of rough, local sandstone and set with a mud mortar. Only the palaces or houses of the wealthy were constructed of hewn stones, like the palaces of Solomon (1 Kings 7:9).
736. The roofs of these humble houses were made by laying beams across from wall to wall, then putting down a mat of reeds or thorn bushes and over it a coating of clay or mud. Sand and pebbles were then scattered over this and a stone roller was used to make it smooth enough to shed rain.
737. Earthy homes create challenges unfamiliar to westerners. It is not uncommon to see grass growing on the tops of the houses, as the Bible even references, "May they be like grass on the roof, which withers before it can grow" (Ps. 129:6; see also 2 Kings 19:26; Isa. 37:27). With a dirt roof, leaks often soak through after a heavy rain. The Book of Proverbs compares this dripping to a quarrelsome wife (Prov. 19:13; 27:15). Not only did dripping cause trouble, but snakes often crawled in through cracks, and thieves could dig through and get into the house. Job said, "In the dark they dig through houses, which they had marked for themselves in the daytime" (Job 24:16 KJV).
738. The houses with one room were in the villages and those with more than one room were in the cities. If a house with two rooms was to be built, the rooms weren't placed side by side. Rather the breadth of another room was left between the two rooms, and a wall was constructed between the ends to make an open court. If there were three or more rooms, a room would be substituted for the wall at the end of the court and there would be more rooms around the courtyard, making a secluded area from the street.
735. The one-room houses were usually made of clay bricks dried in the sun (similar to adobe houses in Mexico), but sometimes they were made of rough, local sandstone and set with a mud mortar. Only the palaces or houses of the wealthy were constructed of hewn stones, like the palaces of Solomon (1 Kings 7:9).
736. The roofs of these humble houses were made by laying beams across from wall to wall, then putting down a mat of reeds or thorn bushes and over it a coating of clay or mud. Sand and pebbles were then scattered over this and a stone roller was used to make it smooth enough to shed rain.
737. Earthy homes create challenges unfamiliar to westerners. It is not uncommon to see grass growing on the tops of the houses, as the Bible even references, "May they be like grass on the roof, which withers before it can grow" (Ps. 129:6; see also 2 Kings 19:26; Isa. 37:27). With a dirt roof, leaks often soak through after a heavy rain. The Book of Proverbs compares this dripping to a quarrelsome wife (Prov. 19:13; 27:15). Not only did dripping cause trouble, but snakes often crawled in through cracks, and thieves could dig through and get into the house. Job said, "In the dark they dig through houses, which they had marked for themselves in the daytime" (Job 24:16 KJV).
738. The houses with one room were in the villages and those with more than one room were in the cities. If a house with two rooms was to be built, the rooms weren't placed side by side. Rather the breadth of another room was left between the two rooms, and a wall was constructed between the ends to make an open court. If there were three or more rooms, a room would be substituted for the wall at the end of the court and there would be more rooms around the courtyard, making a secluded area from the street.
Saturday, October 10, 2015
Tents
728. Tents are one of the earliest family shelters mentioned in the Bible. The first reference to tent life in the Scriptures is found in Genesis 4:20, when Jabal is described as "the father of such as dwell in tents." Following the flood Japheth was said to have lived "in the tents of Shem" (Gen. 9:27 KJV). The patriarchs, Abraham, Isaac, and Jacob, lived most of their lives in tents, in and around the land of Canaan. The children of Israel lived in tents during their forty years in the wilderness and for many years after entering the Promised Land. Hundreds of years later, in the days of David, it was said to the king, "The ark, and Israel, and Judah, abide in tents" (2 Sam. 11:11).
729. The Bedouin's home is his tent, which is made of black goat hair. This is the same material as the sackcloth of Bible times. The main overhead portion is a large awning that is held up by poles. The ends of the tent are drawn out by cords tied to pegs and driven into the ground. It was one of these tent pegs that Jael used to drive into Sisera's head while he slept (Judg. 4:21).
730. The tent is usually oblong and divided into two and sometimes three rooms by goat-hair curtains. The entrance leads into the men's quarters where quests are received. Beyond this is the area for the women and children. Sometimes a third section is used for servants or cattle. The women in the inner section are screened from the view of those in the reception room, but they can hear what goes on. Remember Sarah overheard the angel and laughed (Gen, 18:10-15).
731. Bible time nomads were constantly on the move so their furnishings included only the necessities. Rugs covered the ground and bedding was brought out at night. They laid on mats or carpets and covered themselves with their outer garments worn during the day. In a nomad tent you would find bags of grain and a handmill and mortar with which to pound the grain. Hanging from the poles would be skin bags or bottles for water and other liquids; a leather bucket to draw water up from any well available; an earthen pitcher used by women to carry water; and a few pots, kettles, and pans. Serving dishes included mats, platters or larger dishes, and cups for drinking. For some, a primitive lamp was used at night. If the family had a camel, then the camelbags or saddle would have been used as seats.
732. Seeing new tents is and was out of the ordinary. Even today goat clippings are accumulated over the course of the year, and with these, the women make new strips to repair the old tent. The section that is most worn is ripped out and a new piece is sewn in. The old piece is then used for a side curtain. Each year new strips of old cloth replace the old ones and the "house of hair" is handed down from father to son without it being completely old or new at any one time.
733. As the tent-dweller's family grows larger or he becomes richer, he adds on another section to his old tent. Isaiah had this process in mind when he compared the prophetic prosperity of Israel to a Bedouin tent.
Enlarge the place of your tent,
stretch your tent curtains wide,
do not hold back;
lengthen your cords,
strengthen your stakes.
Isaiah 54:2
729. The Bedouin's home is his tent, which is made of black goat hair. This is the same material as the sackcloth of Bible times. The main overhead portion is a large awning that is held up by poles. The ends of the tent are drawn out by cords tied to pegs and driven into the ground. It was one of these tent pegs that Jael used to drive into Sisera's head while he slept (Judg. 4:21).
730. The tent is usually oblong and divided into two and sometimes three rooms by goat-hair curtains. The entrance leads into the men's quarters where quests are received. Beyond this is the area for the women and children. Sometimes a third section is used for servants or cattle. The women in the inner section are screened from the view of those in the reception room, but they can hear what goes on. Remember Sarah overheard the angel and laughed (Gen, 18:10-15).
731. Bible time nomads were constantly on the move so their furnishings included only the necessities. Rugs covered the ground and bedding was brought out at night. They laid on mats or carpets and covered themselves with their outer garments worn during the day. In a nomad tent you would find bags of grain and a handmill and mortar with which to pound the grain. Hanging from the poles would be skin bags or bottles for water and other liquids; a leather bucket to draw water up from any well available; an earthen pitcher used by women to carry water; and a few pots, kettles, and pans. Serving dishes included mats, platters or larger dishes, and cups for drinking. For some, a primitive lamp was used at night. If the family had a camel, then the camelbags or saddle would have been used as seats.
732. Seeing new tents is and was out of the ordinary. Even today goat clippings are accumulated over the course of the year, and with these, the women make new strips to repair the old tent. The section that is most worn is ripped out and a new piece is sewn in. The old piece is then used for a side curtain. Each year new strips of old cloth replace the old ones and the "house of hair" is handed down from father to son without it being completely old or new at any one time.
733. As the tent-dweller's family grows larger or he becomes richer, he adds on another section to his old tent. Isaiah had this process in mind when he compared the prophetic prosperity of Israel to a Bedouin tent.
Enlarge the place of your tent,
stretch your tent curtains wide,
do not hold back;
lengthen your cords,
strengthen your stakes.
Isaiah 54:2
Friday, October 9, 2015
Clothing and Accessories lll
722. Jewish men did not wear jewelry as a rule. They often carried a cane or staff with some ornamentation at the top. Certain men wore a ring on their right hand, or on a chain around their neck. This was the signet ring or seal and served as the personal signature of its owner.
723. Jewish women did use ornaments, such as in elaborate braiding of their hair (which Peter and Paul spoke against in 1 Peter and 1 Timothy). Earrings were worn by women of Jacob's family (Gen. 35:4), and the gold earrings of the Israelite women contributed to the gold in Aaron's golden calf (Exod. 32:2). Abraham's servant had two bracelets ready to give Rebekah, and in the third chapter of his prophecy, Isaiah lists many feminine ornaments (Isa. 3:18-20).
724. Each society has its own standards of physical beauty. It is difficult to know just what the ancient Hebrews found beautiful. Most of the attractive women mentioned in the Bible are not described in detail. The writer usually notes simply that a woman was "beautiful." Some of the most important women in the Old Testament were said to be beauties: Sarah, Rebekah, Rachel, Bathsheba, Tamar, Abishag, and Esther.
725. What did Jesus wear? He must have worn the turban, worn by both the rich and poor alike. Under His turban His hair would be rather long and His beard uncut. His tunic, the undergarment, was one piece without a seam. It was therefore of some value and had probably been given to Him by one of the wealthier women who ministered to Him. Over this He wore the mantle, loose and flowing. This cloak probably was not white, because we're told it turned white during the transfiguration. It was most likely a common blue or it may have been white with brown stripes. Jesus did have at the four corners of this mantle the tsitsith (fringe).
726. In Old Testament times practically all clothing was made from sheep's wool. We are accustomed to seeing sheep that have been bred for their white wool, but in Biblical times most sheep had brown coats or were black and white.
727. The hair clipped from goats was woven into course cloth to make the black tents in which the nomads lived. The size of the tent depended on the wealth of the owner, but even the simplest tent was divided by curtains into a front room for entertaining and another room for cooking and housing the children.
723. Jewish women did use ornaments, such as in elaborate braiding of their hair (which Peter and Paul spoke against in 1 Peter and 1 Timothy). Earrings were worn by women of Jacob's family (Gen. 35:4), and the gold earrings of the Israelite women contributed to the gold in Aaron's golden calf (Exod. 32:2). Abraham's servant had two bracelets ready to give Rebekah, and in the third chapter of his prophecy, Isaiah lists many feminine ornaments (Isa. 3:18-20).
724. Each society has its own standards of physical beauty. It is difficult to know just what the ancient Hebrews found beautiful. Most of the attractive women mentioned in the Bible are not described in detail. The writer usually notes simply that a woman was "beautiful." Some of the most important women in the Old Testament were said to be beauties: Sarah, Rebekah, Rachel, Bathsheba, Tamar, Abishag, and Esther.
725. What did Jesus wear? He must have worn the turban, worn by both the rich and poor alike. Under His turban His hair would be rather long and His beard uncut. His tunic, the undergarment, was one piece without a seam. It was therefore of some value and had probably been given to Him by one of the wealthier women who ministered to Him. Over this He wore the mantle, loose and flowing. This cloak probably was not white, because we're told it turned white during the transfiguration. It was most likely a common blue or it may have been white with brown stripes. Jesus did have at the four corners of this mantle the tsitsith (fringe).
726. In Old Testament times practically all clothing was made from sheep's wool. We are accustomed to seeing sheep that have been bred for their white wool, but in Biblical times most sheep had brown coats or were black and white.
727. The hair clipped from goats was woven into course cloth to make the black tents in which the nomads lived. The size of the tent depended on the wealth of the owner, but even the simplest tent was divided by curtains into a front room for entertaining and another room for cooking and housing the children.
Thursday, October 8, 2015
Clothing and Accessories ll
715. Baldness was scarce, and suspicion of leprosy was often attached to the condition. When the youth said to Elisha, "Go on up, you baldhead!" (2 Kings 2:23), he was using an extreme curse.
716. Baldness disqualified a man from the priesthood, as is demonstrated by Leviticus 21:5. Priests were not allowed to shave their heads or rip their clothes, or even to mourn a mother's or father's death (Lev. 21:10-11).
717. Men allowed their beards to grow long and rarely if ever cut them.
718. Jews always wore a turban in public. At certain seasons of the year it is dangerous to expose the head to the rays of the sun. This turban was made of thick material that was wound several times around the head. Both Job and the prophet Isaiah mention the use of the turban as a headdress (Job 29:14).
719. Wearing what is appropriate. The Law of Moses forbade men to wear women's clothing or women to wear men's clothing (Deut. 22:5).
720. The dress of women was different in detail from men's clothing rather than in style. They too wore a tunic and cloak, but in every case their dress was a little more elaborate. The veil was the distinctive female apparel. All females, with the exception of maidservants, women of low status, and prostitutes, wore a veil.
721. The headgear of Bethlehem women shed light on Biblical customs. The headgear included a high cap on the front of which might have been sewn rows of gold and silver coins. There was also a veil, perhaps six feet long and four feet wide that covered the cap but left the coins showing. Some had embroidery work and some were nearly covered with needlework.
716. Baldness disqualified a man from the priesthood, as is demonstrated by Leviticus 21:5. Priests were not allowed to shave their heads or rip their clothes, or even to mourn a mother's or father's death (Lev. 21:10-11).
717. Men allowed their beards to grow long and rarely if ever cut them.
718. Jews always wore a turban in public. At certain seasons of the year it is dangerous to expose the head to the rays of the sun. This turban was made of thick material that was wound several times around the head. Both Job and the prophet Isaiah mention the use of the turban as a headdress (Job 29:14).
719. Wearing what is appropriate. The Law of Moses forbade men to wear women's clothing or women to wear men's clothing (Deut. 22:5).
720. The dress of women was different in detail from men's clothing rather than in style. They too wore a tunic and cloak, but in every case their dress was a little more elaborate. The veil was the distinctive female apparel. All females, with the exception of maidservants, women of low status, and prostitutes, wore a veil.
721. The headgear of Bethlehem women shed light on Biblical customs. The headgear included a high cap on the front of which might have been sewn rows of gold and silver coins. There was also a veil, perhaps six feet long and four feet wide that covered the cap but left the coins showing. Some had embroidery work and some were nearly covered with needlework.
Tuesday, October 6, 2015
Clothing and Accessories l
708. The manner of dress in the Eastern countries is largely the same as it was centuries ago. There is a prevalent view in the Bible lands that it is morally wrong to change anything that is ancient.
709. The inner garment. The tunic was a shirt worn next to the skin. It was made of leather, haircloth, wool, linen, or in modern times, usually cotton. The simplest style was without sleeves and reached to the knees or ankles. The well-to-do wore it with sleeves and it extended to the ankles. Both men and women wore this garment, although there was no doubt a difference in style and pattern in what was worn. The garment of Jesus for which the Roman soldiers cast lots was a tunic without seams.
710. The garment Jacob gave to Joseph (Gen. 37:3), translated in the Septuagint and Vulgate Bible as the "coat of many colors," is the same expression used for the garment worn by Tamar, the daughter of King David. It is translated in Greek and Latin as "a sleeved tunic" (2 Sam. 13:18). For this reason, many Bible scholars believe it was a long undergarment with sleeves. The working classes usually wore a short tunic, whereas the aristocracy wore a long tunic with sleeves.
711. The girdle. If the tunic was ungirded (or untied) it would interfere with a person's ability to walk freely, and so a girdle was always worn when leaving home (2 Kings 4:29; Acts 12:8). There were and still are two types. A common variety is made of leather, usually six inches wide, with clasps. This was the kind worn by Elijah (2 Kings 1:8), and by John the Baptist (Matt. 3:4). The other, a more valuable type, is made of linen or sometimes silk or embroidered material. The girdle served as a pouch to carry money and other things, as well as to fasten a man's sword to his body.
712. The outer garment or "mantle." The outer garment that a Palestinian villager wears is a large cloak that serves as an overcoat. It is made of wool or goat's hair and serves as a shelter from the wind and rain, as well as a blanket at night. It was this outer garment or mantle with which Elijah smote the waters of the Jordan and crossed over. When Elijah was taken up to Heaven this mantle was thrown down to Elisha (2 Kings 2:8-13).
713. Because the outer garment was a man's covering by night, the law did not allow anybody to take this as pledge or security on a loan because it would deprive him of his means of keeping warm while sleeping. When a garment was taken, it had to be returned by sunset (Exod. 22:26-27).
714. Hair. The Jews of the Bible gave much attention to the care of their hair. The young people loved to wear it long and curled (Song of Sol. 5:11), and they were proud to have thick hair (2 Sam. 14:25-26). Middle-aged men and priests would occasionally cut their hair, but not often.
709. The inner garment. The tunic was a shirt worn next to the skin. It was made of leather, haircloth, wool, linen, or in modern times, usually cotton. The simplest style was without sleeves and reached to the knees or ankles. The well-to-do wore it with sleeves and it extended to the ankles. Both men and women wore this garment, although there was no doubt a difference in style and pattern in what was worn. The garment of Jesus for which the Roman soldiers cast lots was a tunic without seams.
710. The garment Jacob gave to Joseph (Gen. 37:3), translated in the Septuagint and Vulgate Bible as the "coat of many colors," is the same expression used for the garment worn by Tamar, the daughter of King David. It is translated in Greek and Latin as "a sleeved tunic" (2 Sam. 13:18). For this reason, many Bible scholars believe it was a long undergarment with sleeves. The working classes usually wore a short tunic, whereas the aristocracy wore a long tunic with sleeves.
711. The girdle. If the tunic was ungirded (or untied) it would interfere with a person's ability to walk freely, and so a girdle was always worn when leaving home (2 Kings 4:29; Acts 12:8). There were and still are two types. A common variety is made of leather, usually six inches wide, with clasps. This was the kind worn by Elijah (2 Kings 1:8), and by John the Baptist (Matt. 3:4). The other, a more valuable type, is made of linen or sometimes silk or embroidered material. The girdle served as a pouch to carry money and other things, as well as to fasten a man's sword to his body.
712. The outer garment or "mantle." The outer garment that a Palestinian villager wears is a large cloak that serves as an overcoat. It is made of wool or goat's hair and serves as a shelter from the wind and rain, as well as a blanket at night. It was this outer garment or mantle with which Elijah smote the waters of the Jordan and crossed over. When Elijah was taken up to Heaven this mantle was thrown down to Elisha (2 Kings 2:8-13).
713. Because the outer garment was a man's covering by night, the law did not allow anybody to take this as pledge or security on a loan because it would deprive him of his means of keeping warm while sleeping. When a garment was taken, it had to be returned by sunset (Exod. 22:26-27).
714. Hair. The Jews of the Bible gave much attention to the care of their hair. The young people loved to wear it long and curled (Song of Sol. 5:11), and they were proud to have thick hair (2 Sam. 14:25-26). Middle-aged men and priests would occasionally cut their hair, but not often.
Saturday, October 3, 2015
Manners and Customs
707. Knowing the Manners and Customs of the East (those living in countries east of Europe) is necessary for a thorough understanding of the Bible. Westerners can easily misunderstand the motives and meanings of why our ancient Israelite forefathers and mothers did and said what they did in the Scriptures.
Bearing Children lll
703. Many cultures in the world today practice circumcision for hygienic reasons. Some primitive tribes perform the operation on infants and young boys, while others wait until the boys reach puberty or are ready for marriage. These traditions have remained unchanged for centuries. For the Israelites, circumcision signified that the infant was being taken into the covenant community. This ritual remains a hallmark of Judaism today. Flint knives were used until New Testament times when they were finally replaced by metal. Jewish boys are circumcised on the eighth day.
704. Recent studies have confirmed that the safest time to perform circumcision is on the eighth day of life. Vitamin K, which causes blood to coagulate, is not produced in sufficient amounts until the fifth to seventh day. On the eighth day the body contains 10 percent more prothrombin than normal; prothrombin is also important in the clotting of blood.
705. Since all firstborns are God's possession, it was necessary for the Israelite family to redeem, or buy back, the firstborn infant from God. The redemption price was five shekels of silver, given to the priests when the child was one month old-possibly an amount of time to be certain the child would live (Num.18:15-16). Scripture doesn't tell us about the redemption ceremony itself.
706. By rabbinic times the redemption ceremony took place in the child's home with a priest and other guests present. The rite began when the father presented the child to the priest. The priest would then ask the father, "Do you wish to redeem the child or do you want to leave him with me?" The father answered that he would redeem the child and handed the priest five silver coins. The priest would than declare, "Your son is redeemed!" After the priest pronounced a blessing on the child, he joined the invited guests at a banquet table.
704. Recent studies have confirmed that the safest time to perform circumcision is on the eighth day of life. Vitamin K, which causes blood to coagulate, is not produced in sufficient amounts until the fifth to seventh day. On the eighth day the body contains 10 percent more prothrombin than normal; prothrombin is also important in the clotting of blood.
705. Since all firstborns are God's possession, it was necessary for the Israelite family to redeem, or buy back, the firstborn infant from God. The redemption price was five shekels of silver, given to the priests when the child was one month old-possibly an amount of time to be certain the child would live (Num.18:15-16). Scripture doesn't tell us about the redemption ceremony itself.
706. By rabbinic times the redemption ceremony took place in the child's home with a priest and other guests present. The rite began when the father presented the child to the priest. The priest would then ask the father, "Do you wish to redeem the child or do you want to leave him with me?" The father answered that he would redeem the child and handed the priest five silver coins. The priest would than declare, "Your son is redeemed!" After the priest pronounced a blessing on the child, he joined the invited guests at a banquet table.
Friday, October 2, 2015
Bearing Children ll
699. Another ancient custom that continues in the East is the care of an infant child. Instead of allowing the baby the free use of it's arms and legs, it is bound hand and foot by swaddling bands, quite like a mummy. At birth the child is washed and rubbed with salt, and with it's legs together and it's arms at it's side, it is wound around tightly with linen or cotton strips, four to five inches wide and five or six yards long. The band is also placed under the chin and over the forehead. Not only does the Bible describe the baby Jesus as swaddled, but Ezekiel also mentions the custom of swaddling (Ezek. 16:4).
700. It was considered a privilege and a duty for the Jewish mother to breastfeed her infant. But sometimes a mother was not physically able to do so. For these women, a wet nurse was secured. This wet nurse (usually unrelated to the baby) fed the baby her own breast milk. When pharaoh's daughter found Moses floating among the reeds of the Nile, one of her first orders was to get a Hebrew woman who could nurse him.
701. The weaning of a child is an important event in the domestic life of the East. In many places it is celebrated by a festive gathering of friends, by feasting, religious ceremonies, and sometimes the formal presentation of rice to a child. Hebrew babies are often nursed for two years and sometimes for four or five. It was probably after age three that Hannah weaned Samuel and brought him to be presented to the Lord, A scriptural example of the weaning feast is found in Gen. 21:8, when Isaac was weaned and dedicated to the Lord.
702. Names were very important in the world of the Old Testament. Hebrew names usually carried meaning about the person's character, praise to God, or the location or circumstances surrounding the child's birth. Jewish people believed that they must first know a person's name before they could know the person. The name Jesus is a Greek form of the Hebrew name Joshua, which means "salvation of Yahweh." The name was given by one or both parents. Scripture indicates that the mother usually named the infant.
700. It was considered a privilege and a duty for the Jewish mother to breastfeed her infant. But sometimes a mother was not physically able to do so. For these women, a wet nurse was secured. This wet nurse (usually unrelated to the baby) fed the baby her own breast milk. When pharaoh's daughter found Moses floating among the reeds of the Nile, one of her first orders was to get a Hebrew woman who could nurse him.
701. The weaning of a child is an important event in the domestic life of the East. In many places it is celebrated by a festive gathering of friends, by feasting, religious ceremonies, and sometimes the formal presentation of rice to a child. Hebrew babies are often nursed for two years and sometimes for four or five. It was probably after age three that Hannah weaned Samuel and brought him to be presented to the Lord, A scriptural example of the weaning feast is found in Gen. 21:8, when Isaac was weaned and dedicated to the Lord.
702. Names were very important in the world of the Old Testament. Hebrew names usually carried meaning about the person's character, praise to God, or the location or circumstances surrounding the child's birth. Jewish people believed that they must first know a person's name before they could know the person. The name Jesus is a Greek form of the Hebrew name Joshua, which means "salvation of Yahweh." The name was given by one or both parents. Scripture indicates that the mother usually named the infant.
Thursday, October 1, 2015
Bearing Children l
694. Levirate marriage. The Israelites believed that it was very important for a man to have an heir. To preserve the property inheritance that God had given them, they had to convey it through family lines (Exod. 15:17-18). If a woman's husband died before she had borne an heir, the practice of levirate marriage (which was part of the Law of Moses) began. According to the law, when a woman was widowed, her dead husband's brother would marry her and the children of this marriage became heirs to the deceased brother. If a man refused to marry his widowed sister-in-law, he was publicly disgraced (Deut. 25: 7-10).
695. Many Israelite couples were unable to bear children. Today we know that couples may be childless due to either the husband's or wife's sterility, but in Bible times only the wife was blamed for the problem. Barrenness was more than a physical or social problem. Deep religious meanings were attached to the problem as well. Moses promised the people that if they obeyed the Lord, blessing would follow: "Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle" (Deut. 7:14 KJV). So barrenness was believed to be a result of disobeying God.
696. A barren couple spent a good deal of time examining their past failures to see if any sin had been unconfessed. Childlessness became the main theme of the couple's prayers. Isaac begged the Lord to let his wife bear a child (Gen. 25:21). Hannah sobbed before the Lord and promised that if God would give her a son, she would dedicate him to the Lord's service (1 Sam. 1:11). When sin was ruled out as the cause of the problem, the wife would then inquire about different kinds of remedies.
697. Modern excavations in Israel produced many clay fertility figures. These were supposed to help a woman get pregnant by "sympathetic magic." Each figurine was molded to look like a pregnant woman. As the barren woman handled it and kept it near her, she hoped to take on the likeness of the pregnant figure. Women also wore amulets, an ornament or gem worn against the body, to insure fertility.
698. Adoption practices were common in ancient times. Adoption solved many problems. The adopted son would care for the couple in their old age, provide them a proper burial. and inherit the family property. However, if the couple had a natural son after one had been adopted, he would become the rightful heir. After Bilhah's baby was born, it was placed in Rachel's lap. This act was a central part of the adoption ceremony. Other Biblical adoptions include Moses adopted by pharaoh's daughter and Esther adopted by Mordecai.
695. Many Israelite couples were unable to bear children. Today we know that couples may be childless due to either the husband's or wife's sterility, but in Bible times only the wife was blamed for the problem. Barrenness was more than a physical or social problem. Deep religious meanings were attached to the problem as well. Moses promised the people that if they obeyed the Lord, blessing would follow: "Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle" (Deut. 7:14 KJV). So barrenness was believed to be a result of disobeying God.
696. A barren couple spent a good deal of time examining their past failures to see if any sin had been unconfessed. Childlessness became the main theme of the couple's prayers. Isaac begged the Lord to let his wife bear a child (Gen. 25:21). Hannah sobbed before the Lord and promised that if God would give her a son, she would dedicate him to the Lord's service (1 Sam. 1:11). When sin was ruled out as the cause of the problem, the wife would then inquire about different kinds of remedies.
697. Modern excavations in Israel produced many clay fertility figures. These were supposed to help a woman get pregnant by "sympathetic magic." Each figurine was molded to look like a pregnant woman. As the barren woman handled it and kept it near her, she hoped to take on the likeness of the pregnant figure. Women also wore amulets, an ornament or gem worn against the body, to insure fertility.
698. Adoption practices were common in ancient times. Adoption solved many problems. The adopted son would care for the couple in their old age, provide them a proper burial. and inherit the family property. However, if the couple had a natural son after one had been adopted, he would become the rightful heir. After Bilhah's baby was born, it was placed in Rachel's lap. This act was a central part of the adoption ceremony. Other Biblical adoptions include Moses adopted by pharaoh's daughter and Esther adopted by Mordecai.
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